Psalms 56:8 — Word Study
WLCנֹדִי֮ סָפַ֪רְתָּ֫ה אָ֥תָּה שִׂ֣ימָה דִמְעָתִ֣י בְנֹאדֶ֑ךָ הֲ֝לֹ֗א בְּסִפְרָתֶֽךָ׃
BSAuponʻal evilʼâven deliverancepallêṭ△ faceʼaph Amawʻam to go downyârad Godʼĕlôhîym
| Greek | English | Parsing |
|---|---|---|
| נֹדִי֮ | wandering my | Noun common masculine singular absolute, suffix |
| סָפַ֪רְתָּ֫ה | you have taken account of | Verb, Qal, perfect second person masculine singular |
| אָ֥תָּה | you | Pronoun |
| שִׂ֣ימָה | put ! | Verb qal imperative second person masculine singular, suffix |
| דִמְעָתִ֣י | tear[s] my | Noun common feminine singular construct, suffix |
| בְנֹאדֶ֑ךָ | in skin-bottle your | Preposition, noun common masculine singular construct, suffix |
| הֲ֝לֹ֗א | ¿ not | Particle, particle |
| בְּסִפְרָתֶֽךָ׃ | [is it] in scroll your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have taken account of my wanderings. Put my tears in Your bottle— are they not in Your book? |
| KJV | Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book? |
| ASV | Thou numberest my wanderings: Put thou my tears into thy bottle; Are they not in thy book? |
| YLT | My wandering Thou hast counted, Thou — place Thou my tear in Thy bottle, Are they not in Thy book? |
| WEB | You count my wanderings. You put my tears into your container. Aren’t they in your book? |
| BBE | You have seen my wanderings; put the drops from my eyes into your bottle; are they not in your record? |
Where they part company is in the phrase שִׂ֣ימָה — see How Translations Differ.
The sentence has a clear main clause followed by an imperative and an interrogative phrase, creating a rhythm that emphasizes the psalmist's plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbפַּלֵּט
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 56:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament of Trustgenerated
Psalm 56:8 is a heartfelt plea where the psalmist acknowledges God’s awareness of his suffering and asks for His compassion. The psalm reflects a deep sense of vulnerability and reliance on God during times of distress, emphasizing the importance of divine attention to human sorrow. This lament is part of a broader context of trust in God amidst adversity, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 105:13–14 | they wandered from nation to nation, from one kingdom to another. |
| 2 | Psalm 121:8 | The LORD will watch over your coming and going, both now and forevermore. |
| 3 | Numbers 33:2–56 | At the LORD’s command, Moses recorded the stages of their journey. These are the stages listed by their starting points: |
| 4 | 1 Samuel 19:18 | So David ran away and escaped. And he went to Samuel at Ramah and told him all that Saul had done to him. Then he and Samuel went to Naioth and stayed there. |
| 5 | 1 Samuel 22:1–5 | So David left Gath and took refuge in the cave of Adullam. When his brothers and the rest of his father’s household heard about it, they went down to him there. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — נֹדִי, no.Digenerated
The word נוֹד (nod) refers to wandering, specifically the aimless wandering of a fugitive. It implies a sense of dislocation or exile, capturing the feeling of being lost or without direction. The parsing indicates it is a noun in the singular form, showing that it refers to a specific instance of wandering.
In this verse, it highlights the psalmist's emotional state, portraying him as someone who feels displaced and in need of God's recognition and care. The use of this term evokes empathy and the need for divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb סָפַ֪רְתָּ֫ה, sa.Far.Tah, governs the main clause, indicating the action of taking account. The structure includes a noun phrase as the object, followed by a verb phrase that describes the action taken by the subject.
The sentence is constructed with a clear subject-verb-object order, which emphasizes the direct relationship between the psalmist and God, highlighting the personal nature of the plea.
Septuagint Backgroundgenerated
The Septuagint translates נֹדִי as ὑπὲρ, which suggests a broader interpretation of the psalmist's wandering, possibly indicating a more general sense of distress rather than a specific instance of aimless wandering.
This choice reflects a shift in focus from the individual experience of wandering to a more communal understanding of suffering, which may resonate with the Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 56:8 expresses the psalmist's belief that God is aware of his struggles and has recorded his sorrows. He asks God to remember his tears, which symbolizes deep emotional pain. This verse highlights the relationship between the individual and God during times of distress.
Frequently Asked Questionsgenerated
It means that God is aware of the psalmist's struggles and hardships, recognizing his feelings of displacement and sorrow.
This metaphor suggests that the psalmist desires God to preserve and remember his pain, indicating the depth of his emotional suffering.
This implies that God keeps a record of our experiences and emotions, showing that He values our suffering and is attentive to our lives.
It shows a deep trust and reliance on God, as the psalmist seeks His compassion and understanding in times of distress.
Reflection Questionsgenerated
- In what ways have I felt lost or wandering in my own life, and how can I bring those feelings to God?
- How can I remind myself that God is aware of my struggles and cares for my emotional pain?
- What are some practical ways I can express my sorrows to God, much like the psalmist does?
- How does knowing that God keeps track of my tears affect my understanding of His love and care for me?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, reflecting on the psalmist's expression of life and reliance on God.
"O God, my life I have told out to You" [Psalms 56:8]. For that I live has been Your doing, and for this reason I tell out my life to You.Early Church Fathers on Psalms 56 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 56:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou tellest my wanderings,.... Not his sins; though these are aberrations or wanderings from the ways of God's commandments; yet these are not told by the Lord: he takes no account of them; the
Read John Gill on Psalms 56 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book? Thou tellest my wanderings - i:e., Thou takest note of my movements in 'my flight' from my home and country.
Read Robert Jamieson on Psalms 56 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy wanderings: here I have been hunted from place to place, and am now driven hither. Put my tears into thy bottle; regard, and remember, and pity them. Are they not in thy book? but why do I pray to God to do that which I am well assured he is of himself inclined to do, and hath already done?
Read Matthew Poole on Psalms 56 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 56:8 Thou tellest my wanderings: put thou my tears into thy bottle: [are they] not in thy book?Ver. 8. Thou tellest my wanderings] Or, thou cipherest up my flittings, and hast them in numerato, ready told up; my vagaries while hunted up and down like a partridge, and hushed out of every bush, so that I have nowhere to settle. St Paul was at the same pass, αστατουμεν, saith he, we have no certain abode, 1 Corinthians 4:11; and so were sundry of the holy martyrs and confessors, who wandered about in sheep skins and goat skins, &c., driven from post to pillar, from one country to another, God all the while noting and numbering all their flittings, yea, all their footings, bottling up…
Read John Trapp on Psalms 56 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Wanderings.—Rather, in the singular, wandering, which, from the parallelism with “tears,” must mean “mental restlessness,” the “tossings to and fro of the mind.” Symmachus, “my inmost things.” Put thou my tears into thy bottle.—There is a play of words in the original of “bottle,” and “wandering.” We must not, of course, think of the lachrymatories, as they are called, of glass, which have been found in Syria (see Thomson, Land and Book, page 103). If these were really in any way connected with “tears,” they must have formed part of funeral customs. The LXX., “Thou hast put my tears before thee,” and Symmachus and Jerome, “put my tears in thy sight,” suggest a corruption of the text…
Read Charles John Ellicott on Psalms 56 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thou tellest my wanderings] Thou seest how often I am obliged to shift the place of my retreat. I am hunted every where; but thou numberest all my hiding-places, and seest how often I am in danger of losing my life. Put thou my tears into thy bottle] Here is an allusion to a very ancient custom, which we know long obtained among the Greeks and Romans, of putting the tears which were shed for the death of any person into small phials, called lacrymatories or urnae lacrymales and offering them on the tomb of the deceased. Some of these were of glass, some of pottery, and some of agate, sardonyx, c. A small one in my own collection is of hard baked clay. Are they not in thy book?]…
Read AdamClarke on Psalms 56 →CambridgeThe Cambridge Bible for Schools and Colleges8. Thou tellest my wanderings] Thou countest the days and adventures of my fugitive life, while I am driven from my home as a wanderer and vagabond (Psalms 36:11, notes); not one of them escapes Thy notice (Job 31:4; Matthew 10:30). Tell, as in Psalms 22:17, Psalms 48:12, means count. put thou my tears] Or, my tears are put. into thy bottle] By a bold figure God is said to collect and treasure his tears, as though they were precious wine. Kay quotes St. Bernard’s saying, “Lacrimae poenitentium vinum angelorum.” The ‘bottle’ is the skin bottle of Oriental countries, holding a considerable quantity (Joshua 9:4; Joshua 9:13; 1 Samuel 16:20; Psalms 119:83). There is no reference to the use of…
Read Cambridge on Psalms 56 →Albert Barnes1798–1870Barnes' Notes on the BibleThou tellest my wanderings - Thou dost “number” or “recount” them; that is, in thy own mind. Thou dost keep an account of them; thou dost notice me as I am driven from one place to another to find safety.
Read Albert Barnes on Psalms 56 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You have taken account of my wanderings. Put my tears in Your bottle— are they not in Your book?
You count my wanderings. You put my tears into your container. Aren’t they in your book?
You have taken account of my wanderings. Put my tears in Your bottle—are they not in Your book?
You keep track of my misery. Put my tears in your leather container! Are they not recorded in your scroll?
Tyndale line
Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?
Thou numberest my wanderings: Put thou my tears into thy bottle; Are they not in thy book?
Thou tellest my wanderings: put thou my tears into thy bottle; are they not in thy book?
Thou numberest my wanderings: put thou my tears into thy bottle: are they not in thy book?
Thou hast counted my wandrings: put my teares into thy bottel: are they not in thy register?
Strictly literal
Thou countest my wanderings; put my tears into thy bottle: are they not in thy book?
My wandering Thou hast counted, Thou — place Thou my tear in Thy bottle, Are they not in Thy book?
You have counted my wandering, || You place my tear in Your bottle, || Are they not in Your scroll?
(56:9) My wanderings hast thou well numbered: put thou my tears into thy bottle; behold, they are numbered by thee.
You number my wanderings and put my tears into your bottle; are they not in your book?
From the Latin
My heart is ready, O God, my heart is ready: I will Sing, and rehearse a psalm.
Simplified
You've kept track of all my wanderings. You've collected all my tears in your bottle. You've kept a record of each one.
You have seen my wanderings; put the drops from my eyes into your bottle; are they not in your record?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six of the eight words matched. This indicates a strong consistency in the transmission of this verse across different textual traditions.
נֹדִי֮ סָפַ֪רְתָּ֫ה אָ֥תָּה שִׂ֣ימָה דִמְעָתִ֣י בְנֹאדֶ֑ךָ הֲ֝לֹ֗א בְּסִפְרָתֶֽךָ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 56:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נוֹד (nod) refers to wandering, specifically the aimless wandering of a fugitive. It is derived from the root word meaning to move or shake. The only verse that specifically mentions this term is Psalm 56:9.
[נוֹד, נֹד] n.[m.] wandering of aimless fugitive;—only sf. ψ 56:9
ref
H5112 נוֹד, נֹד
5112 nowd node
(only defect. nod {node}); from 5110; exile:--wandering.
see HEBREW for 05110
נוֹד (nod) — wandering.
wandering (of aimless fugitive)
HNcmsa/Sp1bs — Noun common masculine singular absolute · suffixHNcmsa/Sp1bs
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
דִּמְעָה (dim`ah) refers to 'tears' and is primarily used in a poetic context, with frequent occurrences in the book of Jeremiah and contemporary literature. It is a feminine noun derived from the root word for 'weeping' (דִּמְעָה is noted as a collective term for tears). The entries consistently emphasize its poetic nature.
דִּמְעָה n.f. coll. tears (chiefly poet. and late; freq. in Je. and contemp.)
base
H1832 דִּמְעָה coll. tears (chiefly poet. and late; freq. in Je. and contemp.)
1832 dim`ah dim-aw'
feminine of 1831; weeping:--tears.
see HEBREW for 01831
דִּמְעָה (dim.ah) — tears.
tears
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
נֹאד (nod) refers to a skin or leather bag used for holding fluids, commonly understood as a wineskin or bottle. The word's origins are uncertain, and it appears in various contexts in the Old Testament related to containers for liquids.
נֹאד n.m. skin-bottle, skin
base
H4997 נֹאד
4997 no'd node
or noywd {node}; also (feminine) no)dah {no-daw'}; from an
unused root of uncertain signification; a (skin or leather)
bag (for fluids):--bottle.
נֹאד (nod) — wineskin.
skin, bottle, skin-bottle
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTi/Tn — Particle · particleHTi/Tn
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms